moneths space each yeare When they their Cuckoo-Paters night and day All the yeare long repeate and never stay Yea whereas Cuckooes never keepe account How oft they Cuckoo cry they them surmount In this that they cry Cuckoo and keepe score How oft they doe it on Beades made therefore So that they are more sottish foolish vaine Than Cuckoos Children Fooles and so remaine Whose severall follies all conjoyned be In them and linkt in one as now we see If they on Beades to pray will still proceede They are Fooles Children and the Cuckooes seede On and against Popish Crucifixes and Images of Christ NO Pictures can so lively represent Christs Death and Passion as the Sacrament And Word the onely Crucifixes he Hath left his Church his death to minde and see What neede of Pictures Crucifixes then To shew Christs death or Person unto men Had they beene usefull he had instituted Them too like these sith not they are refuted If we Christs Person or humanitie At any time would set before our eye Let us behold our selves No Image can So lively set forth Christ to us as Man Gods and Christs perfect Image whose likenesse And Nature Christ assum'd if Man expresse Not Christ sufficiently unto our view No pictures can they false are He the true And perfect living Image of Christ why Neglect they truth then and behold a lye The Scripture no description of Christs face Forme feature person makes but of his grace That none should dare presume to undertake His unknowne Image Vnseene shape to make Which cannot but be false and a meere lye Because no ground shape 's left to draw them by And none now know Christs true forme portraiture How can the Papists others then be sure Those Crucifixes they adore keepe see Are Christs true Pictures and not one of the Two Theeves that were with him then Crucifi'd Since both alike upon their Crosses dy'd And those who made them for ought they can tell Intended to present by them as well These Theeves as Christ sith nothing doth appeare From the bare Picture this great doubt to cleare You must then know the Painters thoughts ere ye Them for Christs Pictures can once take to be Which nought can make them but your fantasie And theirs that made them but by guesse onely But grant them true what fruites good can accrue To men by Christs meere outward shape they view Since all our comfort rests in this that He Mans Nature tooke not that shape which we see His Incarnation not his Countenance Was that which did our Natures States advance Which men alone not Pictures can expresse Unto the Life they then are vaine uselesse Christ was unlike to most or all in face His visage saves none but his Nature grace We must strive to be like him inwardly In Graces but not paint him outwardly Gods Word forbids such Images to make Or use at all we must them then forsake The holy noynting Oyle which Sanctifi'd The Arke Priests Tabernacle all beside Which did thereto belong with that perfume Which God prescrib'd of old none might presume On paine of death to make the like sith they Were holy and in type did Christ display Who doth us sanctifie and quite consume The stinke of all our prayers with his perfume If then it were so grand a crime for men To make the like to these types of Christ then To make Christs Image likenesse for a use Civill or Sacred is a great abuse It s Civill use walls windowes Roomes to grace Doth Christ prophane abuse and much debase Christ is an holy and most sacred thing Ordaind for holy uses the making Then of him common for a civill use Is prophanation and more grand abuse Than to turne Churches Lords Bords Chalices To prophane uses damn'd by Popes Decrees For prophanation grosse impiety It s civill use you then must needs denie T is sinne prophanenesse by all mens consents For to translate the sacred Elements Of bread and wine which Christs death typifie And paint his Body blood-shed to our eye Unto a vulgar use then by the same Reason it must deserve as great a blame To make Christs Image for a civill end Since both alike to prophanation tend It s Sacred use to worship or adore Makes it a sinnefull Idoll and therefore Be it for Common or for Sacred use To make Christs Image is a grosse abuse Nay Sacriledge falshood and blasphemy Sith it presents Christs bare humanity Unto mens eyes thoughts fancies separate Quite from his Godhead and Divine estate Which hypostatically is joyn'd to His humane Nature in such sort that no Man must behold view his humanity But as conjoyn'd still to his Deity Which no picture can possibly expresse Vnto the eye since voyd of all likenesse And visibility Christ as meere man Unto us no Christ Jesus Saviour can Be Therefore 't is both falshood blasphemie To picture Christ as a dead man onely Hanging upon his Crosse quite severed From what made him a Saviour his Godhead What comfort profit can it be to eye Christ hanging on his Crosse as man onely Ah none at all Thus you him alwayes view In Crucifixes Therefore bid adieu Unto them and the rather because they Mis-represent Christ to you day by day Not onely as meere man but as hanging Yet actually upon his Crosse a thing Both false and dangerous which doth quite confound Our faith hope joy and cast them to the ground Christs hanging on the Crosse was transient Past in few houres which done he rose and went Vp into Heav'n where he now reignes onely And lives free from his Crosse no more to dye To paint him then still hanging on his Crosse Or as a sucking infant it most grosse Abuse controuling sacred History And representing nothing but a lye O than with indignation cast away These Idoll Pictures and aside them lay Which at the best are Lies and different From Christs forme which the Scriptures represent The Papists paint Christ very lovely faire And like a Nazarite with long compt haire And somewhat fleshy when the Text saith he Should like a roote which springs in dry ground be And that he had no forme nor comelinesse Of Person in him as they him expresse So that when men should see him no beauty Him to desire they should in him espie Whence they should him reject despise despite And hide their faces from his gastly sight He was no Nazarite nor long haire wore As some yet dreame and many heretofore For he dranke wine oft toucht nay rais'd the dead Which Nazarites might not nor shav'd he his head When he came neare dead Corps as Nazarites Were bound to doe nor us'd ought of their rites He was not could not be defil'd at all Like them no sinne in him was nor could fall Into him He no sinne-peace-burnt-offring
he sits within the Church each one Must therefore bow before and to them I Your ground and sequell both at once deny Christs Throne is in Heav'n not on earth t is plaine By Creed and Scripture there he doth remaine Sitting at Gods right hand His Thrones I feare On earth are now cast downe But yet to cleare This further if they be Christs Throne it s either Of his divine or humane nature neither Of these they be Of his humanity Say you its false that onely is on high Christs humane body is in Heaven alone Fixt in one place cannot be but in one But if each Altar Table be his Chaire Wherein he sits it must be every where Upon these Thrones and he must have as many Bodies as Thrones he is not then in any Of all your Thrones he ne'r yet once sat there They are not his but your Thrones then I feare But yet Christ's present in the Sacrament By grace in person I cannot assent So is he present in each Ordinance This will not then your cause one haire advance But he 's most present in these Elements More then in other Rites Some mens consents You have in this not mine untill you say And prove it too I shall it still gain-say That is soone done This is my Body is A proofe which cannot be gainsaid in this More grace is present with more reverence due Vnto Christs body then word What say you A learned proofe What Body of Christ I pray Is sacred Bread this will the truth display If Naturall that 's in Heaven bread's not it It s but Christs Body figurative or it Doth rather onely shew and typifie The breaking of Christs body to the eye True what then makes bread Christs Body I say The words of Consecration marke I pray If then Christs word doth make the bread his body Agreed by all confirm'd by Sacred story Then it s more worthy than the bread or wine You must to it then not to them incline That which gives being honour to another Is greater Nobler if ought than the tother The word gives being to the Sacrament It s greater Nobler then can you dissent But bread is cal'd Christs Body So each Saint And Church is stil'd your reason then is faint And quite casheer'd each Saint is better then Christs breaden-Body made by and for men And for their Service therefore they are better For this ther 's Text store for you not one letter Besides Christs humane Nature is the same With ours Bread is his Body but in name Not truth Christ lives and dwels continually Within his Saints by Grace and Spiritually He dwels not so within the bread if then You bow to ought it must be godly men These are Christs Body Members Temples Bone Flesh and with Christ himselfe by Grace made one If he have any Throne on earth it s they Not Altars where he dwels lives Reignes alway If then you will bow to before Christs Throne It must be to before his Saints alone But to the Word againe Christs Deity Is cal'd the Word and is exprest thereby The Bread is but his Body tearm'd that 's best Of both whereby his God-head is exprest Besides the Word begets the Sacrament Doth but confirme Faith Grace Now all consent That what gives Life excels what serves onely But to confirme one 's simply necessary To save convert the other 's but supply Our grace to strengthen seale and ratify Men may be saved by the Word alone Without Christs breaden Body but not one By it without the Word which makes it be A Sacrament as you before may see Now what is able to save men alone Excels that which alone serves to save none Yet more Gods Word is Christians daily food In publicke private tother 's not so good Because more rare lesse common not for all The Common'st good the best men alwayes call The Word then is of both most excellent In these respects you cannot dis-assent But Christ's more present in the Sacred bread Than in the word by which on soules are fed Some hold so I confesse in this sense true It more presents Christs Passion to our view Than the meere Word without it but to say His grace and presence are more there I may Deny with safety they co-operate As much in all nay more in most mens state With his blest word than with the Eucharist Sith it requires a greater power from Christ A greater presence of him and farre more Strength to raise up dead men and them restore From death to life then to corroborate A living Christian in a gracious state Now 't is the Word alone not Sacrament Which quickens dead men as Divines consent Whence it is stil'd the word of Life Faith Grace Salvation bread milke food in every place Of Sacred writ Christ promiseth to be Still present with it to the end nay he His Spirit joynes therewith makes it the maine Chiefe businesse of himselfe Apostles traine To preach the Word this is their speciall charge Most pressed Acted as we read at large In Scripture where we finde but thin and rare Speech of Christs Supper Whose most speciall care Was for the frequent Preaâ—hing day and night Of his sweet word oft term'd his power and might Vnto Salvation All which will declare That Christs grace spirit presence alwayes are As much concurring with his Word yea more Than with his Supper Have you ought in store Yet yea Christ's more present i' th Sacrament Under the Bread Wine outward Element Then in the Word It 's held so without ground But if discust will prove an empty sound Marke what I say Christs body spirit grace Have no inherent reall presence place Within the bread or Wine themselves for then Both wicked faithlesse good and faithfull men Should them receive alike inclusively Within the Sacred signes which we deny But is not Christ within them yes in signe And Sacramentall wise not grace divine It s not the signes nor Ministers that give The true bread Christ to men whereby they live But Christ doth give himselfe there unto all Worthy Receivers in a spirituall Yet reall manner not by descending From Heaven above but by the secret sending Downe of his Spirit which doth comprehend Them and their Faith Hearts soules cause to ascend To heaven to him and there on him to feed By faith as their mouthes feed here on the bread It is mens Faith then not the Element That makes Christ present in the Sacrament As that is greater lesse so they more feed Or lesse on Christ in Heaven not in the bread Which ill men take but not Christ or his grace Therein for want of Faith this quels your case For if Christs presence spirit grace
Romes flocke as grosse Idolatry Commits as Pagans with theirs anciently On Romes Doctrine and Practise of Equivocation ALL Rome for a false Church should damne flye hate Because she teacheth to equivocate The worst of all Lies cheates that is no truth Can be in Rome who this defends pursu'th How can men pin their faith on Romes Church sleeve Whose doubling faith words oathes none can beleeve They may more faith truth finde in Devills then In most of Romes Popes Jesuites Clergie-men Whose strange Equivocations Lyes should make All them and their false Church quite to forsake On Papists blasphemous Assertions touching the Virgin Mary to the dishonour of God the Father and Christ his Sonne BErnard de Busti and some Romanists Since him record that Gods Kingdome consists Chiefely in these two Iustice and Mercy That God this last hath resignâ—d to Mary As his Kingdomes best halfe whence all who by Gods Justice griev'd are may appeale and flye From God to her as men here commonly From Courts of Law appeâ—le to Chancery Who by her Mercy will them ayde releeve Against Gods Justice when ere it them grieve So that if God in justice men condemne Her Mercy mauger God will absolve them And free from condemnation if this be True God's but halfe a God no God but she God hath nought left but Justice which damnes all Not one for Justice all for Mercy call Mary hath all Gods Mercy is all grace Nay Mercies Fountaine all then will embrace Her for their onely Goddesse all will flye Sue pray to her not one to God will cry Nor yet to Christ who being just as well As mercifull doth oft delay repell Poore sinners suites writes Anselme when Mary Compos'd of nought but mercy clemency Heares and grants all mens suites without delay As soone as they unto her seeke or pray So as all those who their suites would obtaine With speede must unto her resort complaine Which if true Doctrine all to her will run And Christ as Mediator be undone Since all will sue to her who doth first grant And ne're demand of God one thing they want For Christ his Intercession but seeke all From her whom they their ADVGCATE oft If these write truth the Virgin hath undone Un-Godded both the Father and Sonne Ingrost their Mercy Office Diâ—ty And made herselfe Romes onely god Truely Then well might Bonaventure in his Psalter Our Lord unto our Lady change and alter Throughout the Psalmes and the Lord sayd to my Lord sit thou at my right hand untill I Thine enemies make thy footestoole translate The Lord sayd to our Lady sit thou at My right hand untill I thine enemies Thy footestoole make And in like sort disguise O Lord in thee have I put my trust let Me never be confounded and to set It thus O Lady I my trust in thee Have put O never suffer me to be Put to confusion in thy righteousnesse Deliver me for thou art my fortresse With sundry such like This grosse Blasphemy Which Romes Popes Church approve use justifie To Gods and Christs dishonour should now make All them quite to abandon and forsake On Romes Novelties notwithstanding her pretence of Antiquity ROme is still vaunting of Antiquity Though all or most in her be Novelty Her Popes Arch-prelates Prelates Cardinals Arch-Deacons Prebends Deanes Officialls Subdeacons Readers Clerkes Acolythists Abbots Abbesses Priors Massing-Priests Monkeâ— Friers Nunnes of all sorts Anchorites Conâ—essors â—egats Pard'ners Jesuites Chancellours Vicars Proctors Commissaries Dataries Chaplaines are all Novelties Not found in Scripture mens late forgery Now since Rome these her Church cals deemes only Her Chuch is but a Novelty built on Mens fancies not on Christ the Corneâ— stone Her blotting out the second Commandement And doubling of the tenth to give content Her monstrous Transubstanâ—â—â—tion Masse Ladies Psalters hâ—lfe Communion Her drinking of Christs blood within the bread She eates and that 〈◊〉 in the veines not shed Making adoâ—â—â—g gods Saints Images 〈…〉 Crosses Pixes Crucifixes Prayâ—â—s to God in unknowne Tongues to Saints Departed who cannot heare their complaints Auricular confession exempting Delinquent clerkes from justice of their King Election for mens fore-seene workes freewill Falling from Grace new Miracles wrought still Her markes of a true Church the Priests intent Essentiall to make a true Sacrament Adoring of the host conditionally If it in truth be turn'd to Christs body Saints seeing Prayers in the Looking-glasse O' th' Trinity to which mens prayers still passe Her worshipping of all things with Latry As Crosse speare Nayles Thornes which toucht Christs body Her Pictures of our Lady on a throne Crown'd Queen of Heav'n with Christ a little one Held in her Armes Her praying unto her Command thy Sonne shew thy selfe a Mother Reliques of her milk haire combs Gowns smocks all Still fresh sweete sinnes in nature veniall Prayer to Angels Limbus Purgatory Popes Indulgences Pardons sold for money For any sinne five new coyn'd Sacraments Her publicke stewes allow'd to raise Popes rents Her Merits workes of supererogation Doubt no certaine assurance of Salvation Popes right to both swords their supremacy Over all Persons Clergie Laity Their excommunicating deposing Iudging nay killing Kings interdicting Whole Kingdomes absolving from loyalty And solemne oathes of that fidelity Which subjects make unto their kings arming Exciting subjects ' gainst their lawfull King Processions Pilgrimages reservations Of Hosts in Pixes with their elevations And Adorations Lay men not to read Gods Word that it must be interpreted Confirm'd by Popes that Romes Popes may dispense Against Gods word controll the text and sense That Popes are above Councels generall And must confirme nay over-rule and call Them of due right that Councels cannot erre Nor Popes in Peters chaire where they sit ne're Saints canonizing Romes rich Treasaury Of Merit whereof Popes must keepe the key Cases reserved to his Sanctity Buls Masses to free Soules from Purgatory Justification not by faith alone But workes more Mediators besides one That Mary is the Churches Advocate Damning Priests marriage vowing Celibate Saints Legends Holi-dayes strict abstinence From meates at set dayes out of conscience Bowing at Altars shaving Priests Nuns Crowns Great difference in habits Coules Frocks Gowns Beades Pater Nosters Aves sayd by score Yea Ave Mary Bels not known afore Time Holy-water Holy-bred Candels Burning at Noon-day Christning hallowing Bells Palmes Churches Church-yards Altars Chalices Salt Spittle Chrisme Swords Pals Roâ—bets Abbees Copes Altar-Cloathes Organs strange Duckes Bowings Nods Gestures Ceremonies and Crossings Chaunting of Masses praying toward the East Chusing of some Saints more than all the rest For certaine Kingdomes Countries diseases Cities Professions like the Pagans these With sundry other things are Novelties Not found in Scripture but mens Forgeries Cease then thy Bragges Rome thy Religion 's new Vaine false ours onely is old saving true On and against Romes halfe Communion and Sacrilegious depriving the people of
such honor done them when Set up by God why now when made by men If not against at least besides Gods word Perchance because mens owne they are ador'd If you say you bow to them as a Table Not Altar sure I thinke it is a Fable Your language doth betray you you it call An Altar Altarwise against a wall You fix and â—aile it in and still you say You to the Altar how before it pray But be it so where doe you read that now Men to Lords Tables ought to stoope or bow Did Christ or his Apostles doe it No Much lesse Command it why must we doe so We read when Christ ordain'd this Sacrament They all sate round not to the Table bent Had they so done or wil'd us so to doe The text had sayd they sat yet bowed too What are ye now more holy or more wise Than Christ or his Apostles to devise An inclination which not one of them Did ever use command or of it dreame Belike they were meere Rustickes never knew Fit Table Congies they must learne from you All worship honour bowing are Gods Fee Right due alone and must not given be To any Creature but by his expresse Command or License you then much transgresse In yeelding honour worship reverence To Altars Tables without Gods License And warrant which you never can produce Out of his Word For shame leave this abuse But you have Reasons for 't did they them know If you say yea why did they not then bow Belike they were too weake to bend them why Are they so strong than you to bow awry If no they were then ignorants to you And must learne from you now what they ne're knew Christ his Apostles must be put to Schoole To learne of you to cringe bow play the foole But may we know your pond'rous Reasons why You bow stoope ducke thus you shall instantly First Gods house is a place of Reverence Therefore when we goe in i or out from thence We must to and before the Altar â—end I doe deny the consequence good friend Till you can prove this holy Reverence An Altar-cringe going in or out from thence And that good Iacob did bow and adore To and before the Altar heretofore Well that is done Moses and Aaron fell Vpon their Face at doore of Tabernacle True but what then they fell flat on their face Not bow'd like you to supplicate for Grace Not Cringe and so away as you adore Not at to Altars If you say no more All that your wits can rack from thence will be You must at to the Church doore bow your knee Fall prostrate on your face but once not still Not to an Altar if you will fulfill This Text nay at the Church-doore make a stay Fall downe rise up not enter then away Like them and since it saith not they did fall To before th' Altar not nam'd there twill mall Your cause to peeces they then did not bow To before Altars you than must not now The Altar of burnt offering stood before And quite without the Tabernacle doore The Laver standing twixt the doore and it By Gods expresse Command See then how sit This text is for your purpose Moses fell On his face at the doore o th' Tabernacle With his backe to face from the Altar then Behinde him unsaluted Therefore men Must towards to before the Altar bow And turne their face not backes still to it now A strange Non-sequell Men must doe quite Crosse To Moses and this Text as you it glosse He fell downe once no more and that behind The Altar not before it if you minde His steps to trace you must fall once no more And that behinde your Altars not before Which now you may not cannot doe at all Unlesse you quite remove them from the wall Into the middle of the Church or Quire Their place of old where men yet still desire Lords Tables should now placed be This Text You see makes nothing for you What 's the next But Hezekiah when the offering ended With all the people bowed worshipped True but not towards to before the Altar Like you this Text then is become your halter We reade of many who bow'd downe the head Towards the Earth and God so worshipped In places where no Altars were therefore They did not towards them but Earth adore We finde not in Gods text one nam'd who to Or towards Altars did his worship doe Which had they done and it were exemplary It had not beene omitted in the Story Which saying stil they bow'd to towards the ground Or Earth your Altar worship doth confound Had they bow'd to the Altar then you had Urg'd something now your case proves very bad They did not then unto the Altar bow Therefore you must and ought to doe it now Is but meere non-sense and a running Crosse To them your cause and you are at a losse This King and people joyntly bow'd their head Together and God joyntly worshipped You one by one they when they Sacrificed Vpon the Altar and new hallowed The Temple you when as no Sacrifice Is offered or upon your Altar lyes They bow'd once when the Sacrifice was ended You oft ere it begins O well defended But yet the Psalmist and the Liturgie Bids us Come Worship fall downe bow the knee Before the Lord our Maker Very true Therefore this bowing's to the Altar due A learned Sequell Men must kneele adore And bow before their Maker Lord therefore To and before the Altar I thinke then Not God but Altars made you Priests or men If Altars be your Makers you wood stone It 's fit you should bow kneele to them alone But if God onely you must then bow fall Kneele before him alone and on him call By this Texts precept which whiles you apply To Altar worship you confesse thereby You bow to God and Altars both alike Take heed his venging hand doe not you stricke If that you say you bow to God thereby T is false it is to Christs humanity And body at the most which you say there Is present on it grant this yet you erre From this your Text since Christs humanity Is not your Maker but the Deitie And to adore Christs body and no more Without his divine nature heretofore Was alwaies judged grosse Idolatrie Since but a creature and no Deitie This Text then doth your practise quite confound Yea casts your cause and it downe to the ground As for the Liturgie it saith no more But what the Text it helpes you not therefore Nay it strikes dead quite confounds your cause Because it Ever reades this Psalme and clause Not when you downe before the Altar bend At the Communion Entrance Service end Or Second Service but before the Psalmes At morning prayer only which thing quite calmes Your new devotions for by this you must Kneele fall bow downe